Knowing

. . oing &DC S L e w i s I n s t i t u t e Spring 2017 A Teaching Quarterly for Discipleship of Heart and Mind

A Biography of Mere Christianity By George Marsden Professor of History Emeritus at University of Notre Dame

IN THIS ISSUE ‌biography of a book may sound like Lewis’s presentations were successful enough ‌ an unusual concept, but books do have for the BBC to invite him back for some addi- 1 A Biography of Mere ‌ their own lives, and some books have tional broadcasts. Eventually he offered four Christianity A shaped the world profoundly. That is especially such series. He collected and edited the first by George Marsden true of religious books. Recognizing this, the re- two series into a little paperback, titled simply 2 Notes from the ligion editor of Princeton University Press insti- Broadcast Talks. These were soon published also President: Looking for tuted a series called the Lives of Great Religious in the States with the catchier title The Case for Adventure? by Joel S. Books. So far, the volumes include The Book of Christianity. Lewis had suddenly become well Woodruff Genesis, The Book of Job, The Book of Mormon, The known for The Screwtape Letters, first published 3 The Emergence Tibetan Book of the Dead, Augustine’s Confessions, in book form in 1942. During the next couple of of Evangelical Thomas Aquinas’s Summa Theologica, John Cal- years, he published the third and fourth sets of Discipleship by Tom vin’s Institutes, among others published or forth- BBC talks, adding a few extra chapters. These he Schwanda coming. When I was asked to contribute to this titled Christian Behaviour and Beyond Personality. project, I saw C.S. Lewis’s Mere Christianity as an It is not even clear whose idea it was to bring 4 Growing in Prayer: Part 2 by Bill Kynes appropriate addition to the series. Even though the three small paperbacks together as a single it is relatively new and is not, like many of the book. But in 1952 Lewis issued them together, 6 The Wisdom of Jane works, an official authoritative text of a religious lightly edited, and with an important new pref- Eyre by Joe Kohm movement, it has a claim to being one of the ace that explained the meaning of his new title: most important religious works of the twentieth Mere Christianity. 8 Does a Red-Faced God Sing the Blues? century. The story of the life of Mere Christianity has a Emotions, Divine One of the remarkable features of the life number of fascinating dimensions. First, there Suffering, and Biblical of Mere Christianity is that, unlike most other is the story of its origins. The setting during the Interpretation by books of its time, it is even more popular to- trying days of World War II is particularly dra- Kevin Vanhoozer day than when it first came out. During the first matic, and there is a good bit to say about Lew- 10 First Steps to Loving fifteen years of the twenty-first century, it sold is’s view of his “war service” as an apologist and Understanding more than 3.5 million copies in English alone. for traditional Christianity. In addition to the Our Jewish Neighbors It has been translated into more than thirty lan- broadcasts, he was traveling on many weekends by Randy Newman guages. I have been told that, next to the Bible, to RAF camps to talk about Christianity to men it is the book most likely to have been read by whose life expectancies were appallingly short 12 The Priority of Prayer by Thomas A. educated Chinese Christians. as they faced bombing raids over Germany. Tarrants, III That is all the more remarkable because what These experiences helped furnish Lewis with became Mere Christianity was not originally a good sense of how to communicate with the planned as a book. Rather, it began as a brief se- less educated, a skill that was essential for an ries of broadcasts on the BBC during England’s Oxford don who wished to reach a wide audi- dark days in the early part of World War II. ence with his broadcasts. (continued on page 14) Notes from the President by Joel S. Woodruff, Ed.D., President, C.S. Lewis Institute Looking for Adventure?

e all long for adventure whether it wants to save their life will lose it, but whoever is in real life or in our dreams! Why loses their life for me will save it.” (Luke 9:23-24) Welse would millions around the globe Often when we read these verses we speak flock to theaters to see the latest sequel of Star of the cost of discipleship, the denial of self, the Wars or the Jason Bourne series? And how taking up of our cross and the hardships that many enjoy spending countless hours reading are entailed in living our lives for Jesus in this quest novels like Tolkien’s The Lord of the Rings fallen world. Yet that is all part of the adventure or even C.S. Lewis’s The Chronicles of Narnia? of discipleship in which a sure promise of great We seem to be wired for adventure and the reward is given to all who commit – their very same basic storyline hooks us every time. As lives or souls are saved! There is no greater re- a writer friend shared with me, all good story ward than that, and the alternative is far worse telling follows this basic formula: A story be- – the death of our souls. Yes, the Christian life gins with a character who wants something, may be hard at times, but this is part of the ad- struggles to overcome barriers that stand in the venture and Jesus also tells us, “I came that they way of achieving it and moves through a series (his disciples) may have life and have it abun- of actions to overcome them. dantly.” There is no greater joy and fulfillment Yet even greater than living vicariously than accepting Jesus’ call and even the hard- through a story or movie adventure is the joy, ships can be viewed as part of the adventure of challenge and thrill of being part of a real life discipleship! adventure yourself. The great British explorer, C.S. Lewis puts it this way in Mere Christian- Ernest Shackleton, who managed to save his ity: entire expeditionary team in Antarctica in an amazing adventure, was said to have recruited What we have been told is how we men can his crew with the following legendary adver- be drawn into Christ – can become part of the tisement: wonderful present which the young Prince “Men wanted for hazardous journey. Low of the universe wants to offer to His Father – wages, bitter cold, long hours of complete dark- that present which is Himself and therefore ness. Safe return doubtful. Honour and recogni- us in Him. It is the only thing we were made tion in event of success.” for. And there are strange, exciting hints in Some of you, even today, would love to be the Bible that when we are drawn in, a great part of Shackleton’s expeditionary team, while many other things in Nature will begin to others would shiver at the thought and prefer to come right. The bad dream will be over: it remain in the comfort of your own home. Yet, will be morning.1 either way, whether you and I are aware of it or not, Jesus has offered us a real, not a virtual Are you ready to be drawn into Christ andv or vicarious, life of adventure in which we can answer His adventurous call to discipleship? experience the challenge, thrill and joy of be- ing part of a purpose greater than ourselves and actually play a vital role. Jesus calls you and me with these words, “Whoever wants to be my disciple must deny themselves and take 1 Lewis, C.S. Mere Christianity. New York: Touchstone, up their cross daily and follow me. For whoever 1980, p. 172.

Page 2 • Knowing & Doing | Spring 2017 The Emergence of Evangelical Discipleship: Learning to Walk with Jesus by Tom Schwanda, Ph.D. Associate Professor of Christian Formation and Ministry at Wheaton College

n every age the followers of Jesus have been Edwards cautioned his listeners that the called disciples. Sometimes we in the con- world was not conducive to the gospel of Jesus Itemporary church act as if we were the first Christ and that believers of Jesus must deny serious believers of Jesus. In reality, we can those earthly pleasures that hinder their growth learn a great deal from earlier Christians in how in Christ. He declared, they sought to walk with Jesus. I have a par- ticular interest in the early evangelicals of the I know of nothing that is more abundantly in- eighteenth century; many of these key leaders sisted on as a requisite and necessary work of a sincere disciple in the Scriptures than this have influenced us today. This article is based is. It is a great thing to part with the world. on my recent book, The Emergence of Evangeli- The world is a natural man’s god, and it is Tom Schwanda is Associ- ate Professor of Christian cal Spirituality: The Age of Edwards, Newton, his all. It is a great thing for a man to be cut and Whitefield.1 Formation and Ministry down in this affair, and to be willing to cut at Wheaton College, and himself off from the world for Christ’s sake, teaches a doctor of ministry and so to give up all and reserve nothing.4 course each summer. He has True Disciples also been an editor for Baker Books and Zondervan. Tom To contrast the sharp distinction between Many eighteenth-century evangelicals received a Ph.D. at Durham faithful followers of Jesus and those only in stressed the critical nature of Luke 9:23, “Who- University, a D. Min. from name, early evangelicals often spoke of “true ever wants to be my disciple must deny them- Fuller Theological Semi- selves and take up their cross daily and follow nary, and his M. Div. at disciples.” Some actually referred to what we New Brunswick Theological me,”5 and similar passages. Francis Asbury, might call nominal Christians as “pretenders.” Seminary. He also studied at the leader of early Methodism in the American Jonathan Edwards asserted, Gordon-Conwell Theologi- colonies and states, stressed this in his 1802 cal Seminary and received a sermon: “The operations of grace upon believ- B.A. from Moravian College. There is no man but a true disciple of Christ, ers, by which they live in self-denial of all evil; He and his wife, Grace, have that is willing thoroughly to deny himself for two grown children, and and bear the cross, enjoy the life of God, and four grandchildren. him, and follow him in a way of obedience to exercise themselves in Christian temperance, all his commands, unto the end, through all justice, and holiness.”6 John Fletcher, John Wes- difficulties which Christ has given his follow- ley’s chief assistant in England, concluded his ers reason to expect.2 guidelines for self-examination—whether a per- son was a new creation in Christ—with these George Whitefield, who crossed the Atlantic words: Ocean six-and-a-half times (he died and was buried in Newburyport, Massachusetts), de- Jesus, Lord of all, grant thy purest gifts to every waiting disciple. Enlighten us with the clared, knowledge of thy will, and show us the mark of the prize of our high calling. Let us die to Not that all who followed him, were his true all thou art not; and seek thee with our whole disciples. No, some followed him only for his heart.7 loaves, others out of curiosity; though some undoubtedly followed to hear, and be edified Fletcher realistically understood that many by, the gracious words that proceeded out of could be followers of Jesus in name only. Af- his mouth.3 ter affirming the importance of Luke 14:26, “If (continued on page 17) Spring 2017 | Knowing & Doing • Page 3 Growing in Prayer: Part 2: Learning to Pray to Your Father By Bill Kynes, Ph.D. C.S. Lewis Institute Senior Fellow, Senior Pastor, Cornerstone Evangelicial Free Church

“Lord, teach us to pray.” ‌ uke says this simple request came after ‌Jesus’ disciples had seen Him praying L‌(11:1). Jesus, they had observed, was a man of prayer. Each of the Gospel writers em- phasizes this point. Mark describes the press of people coming to Jesus to be healed. On the next day, “Very early in the morning, while it was still dark, Jesus got up, left the house and went off to a solitary Bill Kynes is the senior 1 pastor of Cornerstone, an place, where he prayed” (1:35). Evangelical Free Church, Matthew writes that on one occasion Jesus, in Annandale, VA, where after preaching to great crowds, “went up on a he has served since 1986. mountainside by himself to pray” (14:23). about. Prayer is engaging in a living relation- He was an undergraduate at the University of Florida Luke draws attention to Jesus’ prayer life ship with God, communing with Him in love, with a major in philosophy. most of all. Eleven times in his Gospel he refers as a child to a father. There he also played quarter- to Jesus praying. At Jesus’ baptism, it was as That’s one thing His disciples couldn’t miss back on the football team and He was praying that the Holy Spirit came upon when they heard Jesus pray. He addressed God was later inducted into the university’s Athletic Hall Him like a dove (3:21). Luke tells us that Jesus as His “Father.” The Aramaic word they heard of Fame. He attended Ox- “often withdrew to lonely places and prayed” was Abba. It was so distinctive that Mark, in ford University as a Rhodes (5:16). On one occasion, before He chose the recounting Jesus’ prayer in the garden, left it Scholar, receiving an M.A. twelve apostles, Jesus “went out to a moun- untranslated, just bringing it over into Greek: in theology. He received an M.Div. from Trinity Evan- tainside to pray, and spent the night praying “Abba, Father,” Jesus said, “everything is pos- gelical Divinity School, in to God” (6:12). It was “as he was praying,” that sible for you. Take this cup from me. Yet not Deerfield, IL, before return- “the appearance of his face changed, and his what I will, but what you will” (14:36). ing to England for a Ph.D. clothes became as bright as a flash of lightning” For the Jews of Jesus’ day, Abba was a very in New Testament from Cambridge University. From (9:29). And Luke tells us that in the Garden of unusual way of addressing God, almost un- 1997-1999, he served as an Gethsemane, “being in anguish, [Jesus] prayed heard of. It was a familiar form of addressing adjunct professor in New more earnestly, and his sweat was like drops of one’s earthly father, often used in more informal Testament for the Trinity blood falling to the ground” (22:44). family settings, almost like “Papa” or “Dad” Evangelical Divinity School Washington, D.C., Exten- John in his Gospel devotes an entire chapter but not quite. On Jesus’ lips it always had a re- sion Program. (17) to the text of one of Jesus’ prayers. spectful tone. Jesus joined it to terms like “Holy Jesus prayed. For Him prayer was a priority; Father” (John 17:11) or “Righteous Father” (John prayer was a passion; prayer was a part of Him, 17:25) or “Father, Lord of heaven and earth” like lifeblood. We can say that Jesus lived a life (Luke 10:21). But it was still intimate and per- of prayer. We might be tempted to wonder why. sonal. Jesus prayed as one who really knew the Wasn’t He the Son of God? Why did He need to One to whom He was praying. He knew Him pray? But that line of question gets it all wrong. as His Father. That’s how Jesus prayed—like no Jesus lived a life of prayer precisely because He one they had ever before heard. It is no wonder was the Son of God. For that’s what prayer is that His disciples asked Him, “Lord, teach us

Page 4 • Knowing & Doing | Spring 2017 to pray like that. We want to know God as You which included the public recitation of written do.” prayers. And we need prayer in fellowship with And that’s a request we share—at least I do. others also. But even in public prayer, the focus So what was it that Jesus taught them in re- must not be on the human listeners but on God. sponse to that request, “Lord, teach us to pray”? When you pray—whether you literally en- Let’s briefly consider Jesus’ best-known ter into a closet or are among others in fellow- words on prayer, found in the Sermon on the ship—you pray to God alone. We must pray to Mount (Matt. 6:5–15), as there we will see that the right person. We must see God as our audi- the key to praying like Jesus is found in our re- ence. lationship with God as our Father. The key here is becoming so conscious of “But when you pray,” Jesus says, God that we cease being self-conscious. That’s why great teachers on prayer through the cen- do not be like the hypocrites, for they love to turies have agreed that the first step in prayer pray standing in the synagogues and on the ought to be what is called recollection; you start street corners to be seen by others. Truly I to pray by saying nothing, but recalling whom tell you, they have received their reward in you are addressing. full. But when you pray, go into your room, Frequently the biblical prayers of God’s peo- close the door and pray to your Father, who is ple begin with a recollection of who God is. And unseen. Then your Father, who sees what is who is the God to whom we pray? Jesus says to done in secret, will reward you. (Matt. 6:5–6) His disciples, to those who have joined them- The hypocrite comes to prayer and thinks only of self. The pagan comes to prayer and doesn’t Pray to the Right Person think at all. Other gods may enjoy mindless In His instructions about prayer, the first common problem Jesus addresses concerns who and mechanical incantations. is at the center of our praying. For hypocrites the focus is on self, rather than on God. They selves to Him in faith, “Pray to your Father, who would rather be seen by others than be heard is unseen.” “This, then, is how you should pray: by God. They desire the reward of human ac- Our Father in heaven” (Matt. 6:6, 9). colades, and that, Jesus says, is all the reward This is an amazing statement! Jesus is saying they will get. that we are to make His God our God. We are According to Jesus, performing a prayer is to make His Father our Father. He is inviting no meritorious act. Who do you think is im- us to address God as He did—”Abba, Father.” pressed? Authentic prayer must come from a “Our Father”—He is the one who has graciously humble heart, not one interested in exalting adopted us into His family; He is the one who itself. Authentic prayer must come from an gave His own Son so that we could be His sons honest heart, recognizing that God sees what and daughters. He is the one who longs to hear is done in secret, in the secret recesses of the our prayer and who desires to lavish us with heart—the real you—not some pious mask you good gifts. This great God is our Father. wear when you do something religious. Jesus And He is our Father in heaven. That is, He is speaks here of prayer as essentially a private the perfect Father, not liable to the failures and matter. It’s a personal conversation, not a talk shortcomings of all earthly fathers. He is the show. transcendent, holy, almighty, and majestic God. Jesus is not ruling out public prayer. He en- He is the Creator of heaven and earth; He is the gaged in public prayer Himself. He regularly ruler of the nations; not a sparrow falls without participated in the worship of the synagogue, His knowledge; not a king makes a decree apart (continued on page 21) Spring 2017 | Knowing & Doing • Page 5 The Wisdom of Jane Eyre by Joe Kohm City Director, C.S. Lewis Institute-Virginia Beach

magine for a moment Charlotte Brontë’s fa- hear asked frequently today by the enlightened mous character Jane Eyre, recently parted voices of “progress” in culture. Why should Ifrom Mr. Rochester after the discovery just long-standing traditions get in the way of my moments before their wedding of Rochester’s happiness? What’s the big deal if no one else is still very alive albeit mentally incapacitated hurt by it? wife, sitting on the set of the popular television Rochester’s appeal to emotion in the first program The View. Shortly after their thwarted half of his petition to Jane was rooted in a self- marriage ceremony—the brother of Rochester’s preoccupation that elevated emotional intensity wife having declared an impediment to the above the God-ordained institution of holy mat- marriage—Rochester approached a devastated rimony. As we see currently, self-preoccupation Jane and offered to whisk her away to his Medi- and desires easily attach to the language of Joseph A. Kohm, Jr. is a terranean villa, out of the sight of prying eyes. rights, in this case, Rochester believed he had City Director, C.S. Lewis Whoopi Goldberg—“But Jane, Rochester the “right” to be happy, even though he was still Institute – Virginia Beach, is handsome and rich. How can you just walk married to someone else. His desires, feelings, and an attorney and Certi- away from him?” Barbara Walters—“But Jane, and wishes congealed into a central inner force fied Major League Baseball Agent. He is the author of you love each other! Why shouldn’t you be to- willing to discard one of the fundamental so- Baseball’s Antitrust Ex- gether?” cietal and theological tenets of civilization, as emption: It’s Going, Go- At this point in the novel, Jane Eyre found self-preoccupation and feelings generally treat ing…Gone!, and co-author herself in a situation that would be the envy of any form of restraint as a barrier needing to be of The Family Advisor: The New Trend for Ath- many of her modern contemporaries. She and bulldozed. For Rochester, as with many today, letes with Family Values. Rochester did love each other, and they had the the only requirement necessary for moral ap- Prior to receiving his Juris financial resources to live and travel the world proval of a relationship is the consent of the Doctorate degree from Re- opulently. Remember, this was the world before parties. gent University School of Facebook, Twitter, and camera phones. Only a The second half of Rochester’s question plays Law, he earned his MBA from the State University of small circle of people would have ever known on the contemporary belief that if a behavior New York. While earning his the truth. What then, is the value of a novel pub- doesn’t harm anyone else, it must be permis- undergraduate degree from lished almost 170 years ago, and what lessons sible. Rochester believed that he and Jane could Syracuse University, Joe could be applicable for us and how we are to cocoon themselves in their own world, and no was a member of the basket- live today? one else would have been hurt. Both Rochester ball team that participated in the 1987 Final Four. He has In his attempt to persuade Jane to run away and contemporary society fail to recognize that been married for 29 years to with him, Rochester was positively twenty-first there are two components to the “no harm, no his wonderful wife Lynne. century in his appeal. He asked, “Is it better to foul” moral standard, and both are based on They have two children, Joe drive a fellow creature to despair than to trans- theological inaccuracies. The first inaccuracy and Kathleen. gress a mere human law—no man being injured builds on the previously discussed elevation in the breach?” In examining Rochester’s ques- of the self. When an individual bases behavior tion, it’s important to recognize that it had two on his or her belief that an action doesn’t harm parts. First, he asked Jane whether his feelings another, the person making the statement sets and emotions, in this case his intense feelings him- or herself up as the arbiter of right and for Jane, weren’t more important than a human wrong. This is a role reserved for God alone. law: the law that once a person is committed Psalm 119:142 reminds us that “thy law is the in matrimony, he or she must forsake all oth- truth.” It’s not “my law is the truth.” ers. And second, he asked Jane what could be The second component of the “no harm, no so wrong with their being together as long as no foul” standard of morality is that it fails to take one else was being hurt. These are questions we into account the spiritual effects of the behav-

Page 6 • Knowing & Doing | Spring 2017 When Charlotte was five, her mother died of cancer. Her two older sisters died when Char- lotte was nine, from tuberculosis brought on as a result of the poor conditions at the board- ing school the three attended. For a time, she worked intermittently as a governess, until she and her younger sisters, both of whom would enjoy literary success (Emily with Wuthering Heights and Anne with Agnes Grey), decided to start their own school. Their venture failed miserably. Despite their advertisements, they didn’t have a single enrollee. Fortunately for literature, the sisters focused on their writing, with Charlotte publishing under the pen name Currer Bell. Just as Jane Eyre was experiencing commer- cial success, the specter of death appeared again for Charlotte. Her sisters Emily and Anne and brother Branwell all died during an eight-month period. The earlier tragedies Brontë had suffered bled into the themes of Jane Eyre—struggle, long-suffering, and endurance. Even C.S. Lewis, in a letter written to his lifelong friend Arthur Greeves (a letter, it is important to note, dated March 6, 1917, when Lewis did not yet believe in God), acknowledged the prolonged struggles of Charlotte Brontë. Lewis wrote, “When God can get hold of a really first rate character like Charlotte Brontë to torture, he’s just in his ele- ment: cruelty after cruelty without any escape.”1 ior upon the internal (and sometimes physical) person. There are consequences for following a standard other than the Lord’s standard. Scrip- Since sin is an enslaving power (“people ture tells us that not following God’s law can are slaves to whatever has mastered them,” lead to separation from God, a darkening of understanding (both Eph. 4:18), a decrease in 2 Pet. 2:19 NIV), it is only through and in our desire for God (Rom. 3:11), and a coarsen- Christ that we are truly set free. ing of our wills that causes a turning from God (Rom. 3:12). Through sufferings and hardships the roots As Jane buttressed herself against Roches- of our faith often take hold and grow, mani- ter’s questions, she was confronted with con- festing themselves in our worldviews. Jane’s sidering both her personal happiness and her response to Rochester’s persuasive enticement view of romantic love, two issues that have been appears to be a derivative of Charlotte Brontë’s elevated to divine status in today’s culture. For personal orthodoxy, perhaps sourced in her those who know the story, how is it that Jane own sorrows and difficulties. Encapsulated in was able to choose and adhere to a standard she this response is a theological underpinning that knew to be right despite Rochester’s pressure is almost nonexistent in our culture: the concept and her own adoration of him? Perhaps a good of self-denial. place to look for the answer is to examine the Jane responds to Rochester, life of the creator of Jane Eyre, Charlotte Brontë. Charlotte Brontë, the third of six children, I will keep the law given by God; sanctioned was born to a poor English clergyman in 1816. by man … Laws and principles are not for (continued on page 25) Spring 2017 | Knowing & Doing • Page 7 Does a Red-Faced God Sing the Blues? Emotions, Divine Suffering, and Biblical Interpretation Kevin Vanhoozer, Ph.D. Senior Teaching Fellow, C.S. Lewis Institute

Speaking (not so) well of God biblically; coherently; intelligibly) of the God of the gospel. ‌he God of the Old Testament is ‌arguably the most unpleasant “Tcharacter in all fiction: jealous and What biblical authors say proud of it; a petty, unjust, unforgiving con- Last year’s Society of Biblical Literature trol--freak; a vindictive, bloodthirsty ethnic annual meeting featured a provocative ses- cleanser; a misogynistic, homophobic, racist, sion on “The God Ezekiel wants us to meet.” infanticidal, genocidal, filicidal, pestilential, Like Dawkins, a number of the scholars in megalomaniacal, sadomasochistic, capri- that group view the God of Ezekiel as a nar- Kevin J. Vanhoozer, a Se- ciously malevolent bully.”1 So says Richard nior Teaching Fellow with cissistic, self--absorbed, and ruthless deity – a C.S. Lewis Institute, is Dawkins, for whom God is a “moral mon- jealous husband marked by an obsessive fear 2 Research Professor of Sys- ster.” Christopher Hitchens echoes the claim, “that no one is going to know who he is.” tematic Theology at Trinity entitling his own book God is Not Great. Some go even further, viewing God as an Evangelical Divinity School. One expects such bluster from over-con- abusive husband so jealous of his holy name His previous positions in- fident atheists. More troubling are Christian (Ezek. 39:25) that he is willing to punish Is- clude Blanchard Professor 3 of Theology at the Wheaton biblical scholars and theologians who similarly rael. Consider, for example, God’s promise College Graduate School and stumble over biblical passages that speak of to spare a remnant so that they would re- Senior Lecturer in Theology member “how I was crushed by their un- and Religious Studies at the God’s jealousy, anger, grief and other emotions, University of Edinburgh. and who speak of God not as a moral monster faithful heart that has departed from me” He received his Ph.D. from but as an emotional wreck. (Ezek. 6:9). Cambridge University. Van- How can pastors and others speak well of The second commandment forbids idola- hoozer is the author or editor God in the light of biblical texts that depict God try because “I the Lord your God am a jealous of twenty books and over sev- God” (Ex. 20:5). Jealousy is a passion aroused enty essays. Dr. Vanhoozer as having emotions, especially “negative” emo- when a loving relationship is threatened. This won the top honor in the tions? May we depart from the classical tradi- is why it is deeply woven into the story of God’s theology and ethics category tion’s affirmation of God’s divine impassibility of the 2017 Christianity To- covenant with Israel. The Hebrew term for jeal- (i.e., his imperviousness to suffering), as many day Book Awards for his book ousy (qanna) is based on an Arabic root qn that today are inclined to do, and say instead that titled, Biblical Authority means “to become intensely red” – no doubt a after Babel: Retrieving the God suffers change? Or does this move confuse reference to the effects of anger or deep feeling Solas in the Spirit of Mere the God of the Old and New Testament with Protestant Christianity. on one’s facial complexion. Hence my question: He is married and has two the gods of pagan myths, or worse, ourselves? is being jealous – red--faced – a divine perfec- daughters. For various reasons, the doctrine of God is tion? once again center Evangelical stage. This time The New Testament does not say whether the problem is not divine foreknowledge (as in or not Jesus was ever red--faced, but it does at- Open Theism) but divine emotion, though the tribute emotion to him: “he was deeply moved underlying issue is still the nature of the God in his spirit and greatly troubled.… Jesus wept” who is love (1 Jn. 4:8). Does God’s love entail (Jn. 11:33, 35). The eternal word of God has a hu- emotional change (i.e., suffering)? Contempo- man face. We don’t know what his face looked rary opinion is divided. Hence the perennial like as he cried “My God, my God, why have challenge of theology: to speak well (i.e., truly; you forsaken me,” but it could well have been

Page 8 • Knowing & Doing | Spring 2017 category for God’s love? And, if we’re not to take God’s being red--faced literally, then what does red--faced (jealous) mean?

Divine perfections: shapes of God’s being in communicative action We speak well of God when we say who God is and what this “who” is like. Although we do not have exhaustive knowledge of God as he is in himself, we can know him truly, for every- thing God says and does reveals something of flushed. Scripture thus depicts both Yahweh who and what God is. and Yeshua as red--faced: in turmoil, even, in God’s acts in history “communicate” his Jesus’ case, on the verge of despair. We can eternal nature. The way God is in time, espe- understand that: he was about to be crushed cially in the history of Jesus, corresponds to for our iniquities (Isa. 53:5). But can God him- the way he is in eternity. Jesus is the historical self – immortal, invisible – be crushed as well “exegesis” of the eternal Father (Jn. 1:18). Think and, if so, does this mean that God despairs? of revelation and redemption alike as forms of Does a red--faced, jealous God sing the blues? communicative action. God’s communicable attributes – perfections Listening to our Reformed elders like goodness and love in which humans par- ticipate to a greater or lesser degree – are not Calvin warns against taking anthropomor- “parts” of God but rather shapes of God’s indi- phisms – “forms” (morphe) drawn from the visible communicative activity. As one whose sphere of the human (anthropos) – as literal de- being is communicative activity, God is like us; scriptions of God. God does not have arms. as the one who is the Author of all being, how- God does not literally break nor is he wrath- ful the way humans are. Indeed, according to Jesus knew what He was talking about Calvin we do not know what God is in himself, only how he appears to us. Calvin urges us to when He said, “Go make learners.” use great caution “that neither our thoughts nor our speech go beyond the limits to which the Word of God itself extends … Let us then ever, God is wholly unlike us. Everything that willingly leave to God the knowledge of him- God does, all his communicative acts, must self” (Inst. 1.13.21). therefore be qualified by his Authorial status. How then should we interpret God’s ad- God is good, but not in the same way in which mission that Israel’s rejection “crushed” him, humans are good. God’s goodness is Authorial and all the other biblical “anthropopathisms” (i.e., unoriginated and infinite). (i.e., attributions of humans passions, feelings, The divine communicative acts that reveal and suffering to God)? The Westminster Con- God and propel the history of redemption for- fession of Faith famously declares God to be ward are dynamic analogies of the eternal tri- “without body, parts, or passions.” Subsequent une life. The work of Father, Son, and Spirit in theologians agreed, taking care to distinguish history is a dramatic analogy (a being--in--tem- “passions” from “affections” (i.e., positive dis- poral--act) of the light, life, and love that God positions). Fair enough: but which is the proper is in himself (a being--in--eternal--act). So, while (continued on page 27) Spring 2017 | Knowing & Doing • Page 9 First Steps to Loving and Understanding Our Jewish Neighbors by Randy Newman, Ph.D. Senior Teaching Fellow for Apologetics and Evangelism, C.S. Lewis Institute

An Excerpt from Engaging with Jewish People: They’re the biological descendants of Abraham, Understanding Their World, Sharing Good News Isaac and Jacob, right? But such simplicity rarely occurs in the Jewish world. In fact, you could ‌here are approximately 14 million Jewish read lengthy discussions about “Who is a Jew?” ‌people in our world of over 7 billion. That that would make you wonder if you’ve stumbled T‌means my people make up less than one into a law-school classroom or a Shakespearean percent of the world’s population. Actually it’s tragedy. a lot less than one percent. It’s two tenths of one Part of the problem developed when the percent. And yet, in ways that could fill entire newly established nation of Israel passed “the books, Jewish people have had a disproportion- law of return.” This allowed Jewish people from ate amount of influence in the worlds of politics, all over the world to settle in Israel and claim Randy Newman is Senior education, business, science, entertainment, lit- automatic citizenship “if they identify themselves Teaching Fellow for Apolo- erature, and numerous other fields. When you as Jewish.” You see the potential problems, don’t getics and Evangelism at the C.S. Lewis Institute. He consider how so very few (none?) of the world’s you? The Israeli government had to qualify that is also an adjunct faculty other ancient peoples still exist (seen any Hit- a bit. Eventually they landed on the view that member for Talbot School tites or Jebusites lately?), you can see why some you were Jewish if your mother was Jewish. of Theology and Patrick people see the hand of almighty God behind the Why your mother and not your father, since so Henry College. He received people He calls “chosen.” many places in the Scriptures trace people’s an- his M.Div. and Ph.D. from Trinity Evangelical Divin- A little less than half of those 14 million live cestries through the line of the father? Because ity School. After serving for in Israel. Almost that same number live in the the centuries of persecution often included the over 30 years with Campus United States with almost half of those living raping of Jewish women by non-Jewish oppres- Crusade for Christ, he estab- in or near New York City. Most Jewish people sors. This led to births of children who knew lished Connection Points, a ministry to help Chris- live in or near cities such as Los Angeles, Paris, who their mother was but for whom identifying tians engage people’s hearts London, Toronto, Buenos Aries, and Moscow. Of their father wasn’t so easy. So the rabbis decided the way Jesus did. He has course, by the time you read this, those locations that the way to keep our people intact and dis- written four books and nu- may have shifted a bit. As I write this in early tinguish who “we” are from who “they” are was merous articles about evan- 2016, I hear about significant migrations of Jew- to keep track of the mothers and their children. gelism and other ways our lives intertwine with God’s ish people from France to Israel because of rising God did raise up fathers to lead the families and creation. He and his wife anti-Semitism. communities from the survivors of such cruelty, Pam live in Annandale, VA My people have always had to move because but it all made for a rather messy situation. Per- and have three grown sons. of hatred and persecution. Some of the numbers haps this is why Jewish people now place such a Randy blogs at www.con- nectionpoints.us. of change in population can stagger the imagi- high priority on the family. Then again, the Bible nation. Poland’s demographics disturb the most. values the family rather highly as well. In 1930, 3 million Jewish people lived in Poland. For the purpose of this book, however, we Today there are barely 3,000. Most were killed don’t need to explore the debate about “Who is by the Nazis. The rest escaped to America, Is- a Jew?” any further. The Jewish people you’re rael and elsewhere. The combined populations likely to meet won’t be wondering if they’re re- of Jewish people in Germany, Austria, Czecho- ally Jewish. They’ll either identify themselves as slovakia, Hungary and Romania had grown to such or not. Some, to be sure, may be wonder- over 2.5 million by 1930. Today, those locations ing what that means. They may not have been account for less than 200,000. raised in a very observant family and now they Of course, these numbers all presume it’s would like to connect to their roots. In fact, a easy to identify who is Jewish and who is not. growing number of Jewish people in America

Page 10 • Knowing & Doing | Spring 2017 a feast called a seder. For Purim, we rejoice that wicked Haman’s plot to kill us didn’t succeed and we nosh on cookies called hamantaschen. For Hanukkah, we dedicate ourselves to God, who empowered us to retake the temple from Antio- chus Epiphanies, and we eat potato pancakes. One Jewish comic quipped that most of our holidays could be summarized with three short sentences: “They tried to kill us. We won. Let’s eat.”

Pride Because we have survived so much, against such odds, so many times, we have developed a are reclaiming or re-establishing or finding for kind of Jewish pride that has been, in my opin- the first time their Jewish roots during their ion, both a blessing and a curse. It’s a blessing middle age. These kinds of newfound identities because it builds upon itself. It looks at past ac- could be fertile soil in which to cultivate conver- complishments and spurs us on to even greater sations about the Messiah. But I’m getting ahead ones. Not only do we survive persecutions but of myself. Let’s wait a bit before we explore how we also produce Nobel Prize winners, cure we reach out. diseases, write masterpieces, advance social For now, it’s worth reflecting further on un- improvements, and rise above our circumstanc- derstanding who we’re talking to. Jewish people es. We can do anything—or so we think. This love to point out that Judaism is more than a re- kind of pride has enabled the country of Israel ligion. And it’s more than a race. And it’s more to thrive economically and agriculturally even than an ethnicity. Some like to say, “It’s a way of though it consists largely of desert. The Jewish life.” Jewish people weave together doctrine, diet, people have developed a will to excel even when humor, tone of voice, and a dozen other aspects the odds are against them. When Jewish people of life all under the banner of “Jewish.” Part of reflect on their corporate rags-to-riches status, the reason why Jewish evangelism is so difficult they grow more energized to excel still more. is that most Jewish people see Christianity as so But ethnic pride has also been a curse be- alien. Being Jewish is not just having a different cause, along the way, some Jewish people have set of beliefs. It’s different flavors of food, dif- forgotten God. Despite warnings like the one in ferent ways to tell jokes, different views about Deuteronomy 8, it is easy to think we are the politics, and different planets of social customs. source of our success instead of appreciating If I had to condense what it means to be Jewish the gracious hand of God. Through Moses, God to four prevailing themes, I’d say they’re pain, warned: pride, pleasure, and promise. Be careful that you do not forget the Lord Pain your God … Otherwise, when you eat and are satisfied … then your heart will become proud I’ve already mentioned enough things to and you will forget the Lord your God, who highlight the reality of pain in the Jewish mind- brought you out of Egypt, out of the land of set. A fair number of Jewish holidays commemo- slavery. Deuteronomy 8 v 11-142 rate times when enemies tried to wipe us out but God spared us. For Passover we remember our This warning is for all of us, whether Jewish deliverance from slavery to the Egyptians with or Gentile. Everyone must be wary of a reliance (continued on page 29)

Spring 2017 | Knowing & Doing • Page 11 The Priority of Prayer by Thomas A. Tarrants, III, D.Min. Vice President for Ministry & Director, Washington Area Fellows Program, C.S. Lewis Institute

‌number of years ago, a well-known ham- ing, “Ask and it will be given to you; seek and ‌burger chain aired a TV commercial that you will find; knock and the door will be opened A‌ focused on a simple question to favorably to you” (Matt. 7:7). “Have faith in God … what- distinguish its product from all others on the ever you ask for in prayer, believe that you have market. The question was “Where’s the beef?” received it, and it will be yours” (Mark 11:22, 24). It was an extremely successful commercial, still “If you believe, you will receive whatever you remembered by many people. ask for in prayer” (Matt. 21:22). The clear impli- Those of us in the church need to ask a simi- cation of these and similar passages is that God lar question today: Where’s the power? Where commands us to pray and promises to answer in is the power we read about in the book of Acts Tom Tarrants has lived in power when we do so. the Washington, DC area and the early church? Where is the power that Jesus demonstrated this in His own life and since 1978 and served as has propelled the church forward through the ministry. We are all familiar with how Jesus, President of the C.S. Lewis centuries against overwhelming resistance and in the power of the Holy Spirit, preached the Institute from 1998 to April opposition? Where is the power that distinguish- gospel, fed the hungry, comforted the broken- 2010. He is currently Vice es the followers of Jesus from those of Buddha, President for Ministry & hearted, healed the sick, cast out demons, gave Director, Washington Area Muhammad, or Marx? sight to the blind, and raised the dead. But we If you were to answer, “in the Holy Spirit,” Fellows Program. Prior to sometimes overlook that these powerful deeds coming to the Institute, he you would of course be right. He is the source of were the overflow of a life of prayer, lived in served as co-pastor of Christ power for all Christian life, witness, and mission. daily communion with God. The Gospels tell us Our Shepherd Church and But that doesn’t exhaust the answer. There is Director of The School for that early in the morning while it was still dark, more. And that “more” lies in the area of prayer. Urban Mission, both based Jesus would rise and spend time alone with in Washington, DC. Tom For as surely as the Spirit lies behind the moving God in prayer (Mark 1:35). And often, even in holds a Master of Divinity of God’s power, prayer lies behind the moving busy periods of ministry, He would withdraw Degree, as well as a Doc- of the Spirit. tor of Ministry Degree in to solitary places and pray (Luke 5:16). At times Throughout the Bible, the powerful working Christian Spirituality. He He even spent whole nights in prayer (Luke 6:12). is an ordained minister in of the Holy Spirit is closely related to prayer. the Evangelical Church When God’s people earnestly pray, the Spirit By making prayer such a high priority, Jesus was Alliance. works with power and God’s kingdom advances. able to maintain constant communion with His When they don’t, things seem to grind to a halt. Father and draw upon God’s wisdom, guidance, Whether it be our personal lives or the ministry and power to fulfill His mission (John 5:19–20). and mission of the church, earnest prayer is es- The apostles demonstrate this same reliance sential to the Spirit’s working in power. on prayer. They were able to lead the church be- Jesus teaches this very clearly in the Gospels. cause they let nothing distract them from prayer. He tells us to pray, “Thy kingdom come. Thy They understood what Jesus taught—and we will be done on earth as it is in heaven” (Matt. seem to have forgotten—that God’s kingdom 6:10 KJV), and He bids us to “ask the Lord of the is advanced chiefly by prayer. And that leaders harvest . . . to send out workers into his harvest must first and foremost take counsel of God in field” (Matt. 9:38).1 By this He means for us to prayer and draw upon His power. Therefore the understand and take seriously the fact that our apostles devoted themselves first to prayer and prayer is a major factor in advancing God’s king- then to the ministry of the word (Acts 6:4), know- dom in this world. Jesus elsewhere encourages ing that truth without power is as dead as faith prayer in the strongest terms imaginable by say- without works.

Page 12 • Knowing & Doing | Spring 2017 to pray about everything (Phil. 4:6), and to “pray without ceasing” (1 Thess. 5:17 KJV). Often he sought their prayers for open doors and effec- tive preaching in his ministry (Eph. 6:18–20; Col. 4:3–4; 2 Thess. 3:1–2). As a result, he was able to spread the church all over the Roman world. And as one looks down the corridors of church history since the days of the apostles, the story is the same. The kingdom of God moves forward through prayer. Those who have been most used of God in every generation have been men and women of prayer. And the movements that have had the greatest impact for Christ have been those based in prayer. The consistent pat- We see the outworking of this in the life of tern is that those who have honored the Lord by the early church. When Jesus ascended to heaven earnest, believing prayer have been honored by and left them on the Mount of Olives, the apos- Him with ministry that advances the kingdom tles returned to Jerusalem and with the other of the One they love and serve. believers “joined together constantly in prayer” Today we need to rediscover the power of (Acts 1:14) to prepare for a mighty visitation of prayer—earnest, prevailing prayer. In our edu- the Holy Spirit. When the Spirit came at Pente- cated, technological society, we find it natural to cost, three thousand were converted through depend on our reason, education, abilities, train- a single sermon (Acts 2:41). Under their leader- ing, and technology to do the work of God. As ship, the new converts “devoted themselves to a result, we venture only as far as our rational … prayer” (Acts 2:42), and the church grew rap- headlights will shine and attempt only what our idly. When persecution threatened to overwhelm unaided strength can accomplish. It often seems them, they led the church to cry out to God in that if we pray at all, it is to ask God to bless prayer, and they “were all filled with the Holy plans we have already made. Consequently we Spirit and spoke the word of God boldly” (Acts have little vision or power, and our efforts bear 4:31). Later, when Peter was arrested by Herod the mark of the human rather than the divine. and held for execution, the whole church united Only a rediscovery of the power of prayer and in prayer, and God sent an angel to break him the ministry of the Spirit can restore the fire of out of jail (Acts 12:5–11). Through prayer God God to our lives and congregations and enable also guided the church in important decisions, us once again to advance the kingdom of God. such as opening her doors to the Gentiles (Acts For those who would recover this power, the 10) and sending out Barnabas and Paul to ex- path is clear and the way sure. We enter it by pand the church throughout the Roman world consecrating our lives afresh to the living God (Acts 13:1–3). At every significant juncture, it and to the glory of His Son, Jesus Christ. And was by means of prayer that the apostles and the then, with the apostles, we earnestly ask, “Lord, church drew upon God’s almighty power. This teach us to pray,” then devote ourselves to pray- was a vital key to their survival and success. ing (Acts 2:42; Col. 4:2). To those who walk this What was true of the original apostles and the path, the possibilities are limited only by the Jerusalem church was also true of Paul and his limitations of God. Andv nothing is impossible churches. Paul, preeminently a man of prayer, with Him (Luke 1:37). interceded constantly for his churches and con- verts (Rom. 1:10; Eph. 1:16–17; Phil. 1:4; Col. 1:9; 1 Thess. 1:2; 2 Thess. 1:11; 2 Tim. 1:3) and urged Notes them to devote themselves to prayer (Col. 4:2), 1 Quotes from NIV 1984

Spring 2017 | Knowing & Doing • Page 13 A “Biography” of Mere Christianity (continued from page 1)

Another significant part of the story has to do nations, such as that the Gospel writers only with the reception of the book. Lewis’s broad- later attributed divinity to Jesus. One can, for casts and the original paperbacks served a felt instance, readily find websites such as “Atheism need for many people during the war years. So 101, how to respond to the Liar, Lunatic, or Lord the publications were, with a few notable excep- argument.” Lewis was aware that the argument tions, well received both in Great Britain and was not airtight. In fact, in his original radio the United States. Interestingly, in the States script he alluded to and dismissed the fourth his strongest following was among the more possibility, but he dropped that for the publi- traditionally inclined mainline Protestant de- cations, probably thinking the point required nominations than among self-identified funda- more explanation. Despite criticisms, Lewis also mentalists or evangelicals. As someone known has some very able philosophical defenders. George Marsden, Professor for smoking and drinking, Lewis did not quite And many readers continue to find his argu- of History Emeritus at Uni- fit the American evangelical mold. Though they ments compelling. versity of Notre Dame, is an liked his supernaturalism and frank gospel One challenge in writing this “biography” of influential historian who has message, some were suspicious of a few aspects Mere Christianity written extensively on the was to find a way to go beyond interaction between Christi- of his theology. It was only in the decade or so the stories of origins and reception, as interest- anity and American culture, after Lewis’s death in 1963, a time when main- ing as each of those is. So I chose to consider the particularly on Christianity line interest in him was fading, that he emerged “life” of the book as also involving its “vitality.” in American higher educa- as an iconic figure for American evangelicals, What gives this book its ongoing vitality, con- tion and on American evan- gelicalism. He is well known eventually standing second only to Billy Gra- tributing to its growth in popularity over the for his biography Jonathan ham in their hierarchy of “saints.” years? What is the genius of this book? The an- Edwards: A Life. He has au- One highlight of that story is the conversion swers are, of course, not original with me. I am thored other books including of Charles Colson, convicted for involvement in The Soul of the American the Watergate conspiracy. Colson’s best-selling University, Religion and book Born Again, emphasizing the role of Mere American Culture, and Fundamentalism and Christianity in his transformation, appeared in American Culture. His 1976. Since then other conversion narratives, most recent book is C.S. such as that of Francis Collins and multi-mil- Lewis’s “Mere Christian- lionaire Thomas S. Monaghan, founder of Dom- ity”: A Biography. Mars- den studied at Haverford ino’s Pizza, have added to the reputation of the College, Westminster Theo- book. Monaghan was one of many Catholic ad- logical Seminary, and Yale mirers of Lewis’s work. University; he has taught at Lewis also has some distinguished succes- Calvin College, Duke Uni- sor apologists who acknowledge the influence versity, and the University of Notre Dame, and is now of his work. Among these are J.I. Packer, Pe- scholar in residence at Cal- ter Kreeft (another Catholic), Francis Collins, vin College. He lives with Alister McGrath, N.T. Wright, John Piper, and his wife in Grand Rapids, Timothy Keller. Michigan. Not everyone, of course, has liked the book. So another part of the story is the criticisms it has received. Interestingly, the argument that in a sense distilling what has been said by many probably more people have found persuasive writers who have reflected on Lewis’s marvel- than any other has also been the most criticized. ous effectiveness as an apologist. Here I’ll just That is the famous “trilemma”—now popular- summarize the seven traits I identify as con- ly phrased that Jesus is either liar, lunatic, or tributing to the book’s genius in the hopes that Lord. Though the argument had been around these will whet the reader’s appetite for more. for a long time, it became associated with Lewis. 1. Lewis looks for timeless truths as op- Critics point out that it is not an airtight logi- posed to the culturally bound. Lewis is well cal argument, since there may be other expla- known for his rejection of “chronological snob-

Page 14 • Knowing & Doing | Spring 2017 bery” or the idea that the latest fashionable it means to be a Christian and of what Chris- ideas are likely to be the best. He maintained, tians believe,” Maudlin observes that soon you rather, that the beliefs that had lasted the lon- find that it is something more: gest were more likely to be true. Perhaps not surprisingly, then, Mere Christianity is not dated What you find is the identification of a moral in the way most other mid-twentieth-century compass you did not realize existed, one that books seem to be. says you are not measuring up, the story of 2. Lewis uses common human nature as the how God sent Jesus as an invasion into the point of contact with his audiences. As a liter- world to start a revolution, that doctrines are ary scholar, Lewis looked for what was common really maps to show you your choices and to in human experience. He combined that exper- guide you forward on your journey, and that tise with a good ear for listening to his less- all this about God, Jesus, and the church is educated neighbors or tradespeople. So when it really about you: will you admit your need, came to speaking on the BBC to just about every receive God’s help, and start the process of be- sort of person, he knew where to begin—with ing perfected, made into a little Christ, so that our common sense that there is a right and a you can pursue further adventures with God wrong. And unlike what one might expect of a in his heavenly realm, the world you were university don, he could speak in simple terms created to inhabit?1 that just about everyone could understand. As in writing the Narnia tales, he knew how to put These poetic sensibilities underscore the himself in the shoes of his audience. previous point that, while Lewis appeals to the 3. Lewis uses reason in the context of expe- reason, he does so in the context of exciting the rience, affections, and the imagination. Some imagination. As in the Narnia tales, he invites people are reluctant to open Mere Christianity, his readers to see that the narrative of their own because they think it is mostly a set of argu- ments. Lewis was indeed sharp in argument lives is set in the midst of a much larger real-life and debate. But he put whatever arguments he cosmic drama. They are invited to imaginatively presented in the context of first appealing to his see themselves as within a real cosmic drama in audiences’ imagination, longing, and desires. which a loving but dangerous God is inviting He used reason to remove some of the modern us to be remade. obstacles to belief. But his appeal is to the whole 5. His subject is “mere” Christianity. This person who intuitively recognizes that there is point, which he elaborates in his 1952 preface, more to reality than modern culture may al- is closely related to his deep historical con- low. Lewis speaks of the disenchantment of the sciousness. By “mere Christianity” he meant modern world, and one of the things he tries to the beliefs that Christians through the ages do is to re-enchant it by, as he says in his sermon had shared, beliefs that had been around “long “The Weight of Glory,” weaving a spell. before I was born and whether I like it or not.” 4. He is a poet at heart, using metaphor and Contrary to those who thought that Christian- the art of meaning in a universe that is alive. ity with the disputed points omitted would be Lewis’s first ambition was to be a poet, and he only a “vague and bloodless” lowest common never lost the sensibility that realities are best denominator, he was confident that the peren- expressed through images and analogies that nial common beliefs were in fact substantial and awaken the imagination. Mickey Maudlin, the powerful. religion editor who oversees Lewis’s publica- The concept of “mere Christianity” as some- tions at HarperOne, has observed that in Mere thing that binds Christians of all sorts together Christianity, as in his fiction, Lewis invites the may have even more resonance in the twenty- reader on an imaginative journey. Similarly, first century than it did in Lewis’s time. Today while one might pick up Mere Christianity “be- denominational loyalties have weakened, and cause people say it is the best summary of what most Christians are willing, as Lewis urged,

Spring 2017 | Knowing & Doing • Page 15 A “Biography” of Mere Christianity

7. Finally, the lasting appeal of Mere Chris- tianity is based on the luminosity of the gospel message itself. In an essay on literary criticism (C.S. Lewis and E.M.W. Tillyard, The Personal Heresy: A Controversy), Lewis observed that the poet should not be inviting the reader to look at the poet, but rather pointing the reader to “look at that.” Lewis succeeds admirably in pointing the reader toward the subject. As oth- ers have observed, he does not simply present arguments; rather, he acts more like a friendly companion on a journey. To expand on that im- to be generous to those in other communions. age: he is like a companion on a hike who is Protestants and Catholics, for instance, are an expert naturalist and points out all sorts of much more ready to recognize their common- flora or tiny flowers or rock formations that you alities than they were two generations ago. And would have missed on your own. When you as is illustrated by the various societies that see the wonders, you are duly impressed with bear his name or the organizations that describe your guide as an intermediary, but, particu- their views as “mere Christian,” C.S. Lewis is larly if that guide leads you to one of the most one of the hallmarks that Christians of many astonishing mountain peaks and sights that communions have in common. you have ever seen, the beauty of the objects 6. “Mere Christianity” is not “cheap grace.” themselves overwhelms your attention. You are “Mere” Christianity is not minimal Christian- deeply grateful to your guide, but that is not the ity. It does not offer “cheap grace,” to use Diet- essence of your unforgettable encounter with rich Bonhoeffer’s term. It is not easy or “safe.” that beauty. So Lewis points his audiences to- Rather, readers find that they are being drawn ward seeing Christianity not as a set of abstract in to an understanding of Christianity that is teachings but, rather, as something that can be going to be extraordinarily demanding on them experienced and enjoyed as the mostv basic and personally. They are being asked to give up the most beautiful of all realities. their very “self” as a sovereign entity and to ex- perience Christ living in them. “To become new Notes: 1 men means losing what we now call ‘ourselves.’ Mickey Maudlin, “The Perennial Appeal of C.S. Lewis,” 2 presentation at the C.S. Lewis festival, Petoskey, MI, Out of our selves, into Christ, we must go.” So October 2012. I am grateful to Maudlin for furnishing me part of the appeal of Mere Christianity is that with a typescript of his talk. the journey on which Lewis invites readers to 2 C.S. Lewis, Mere Christianity (1952; repr., New York: join him is fulfilling because it is demanding. Touchstone, 1996), 189.

Recommended Reading George Marsden, C. S. Lewis’s “Mere Christianity”: A Biography (Lives of Great Religious Books) (Princeton University Press, 2016) Mere Christianity, C.S. Lewis’s eloquent and winsome defense of the Christian faith, originated as a series of BBC radio talks broadcast during the dark days of World War Two. Here is the story of the extraordinary life and afterlife of this influential and much-beloved book.

Page 16 • Knowing & Doing | Spring 2017 The Emergence of Evangelical Discipleship: Learning to Walk with Jesus (continued from page 3)

anyone comes to me and does not hate father and mother, wife and children, brothers and sis- ters—yes, even their own life—such a person cannot be my disciple,” he proclaimed, “Christ evidently means, that whosoever does not love his Father, and his own life less than him, can- not be his sincere disciple.”8 In 1757 John Newton wrote a series of letters to a fellow minister. He began one epistle with an admonition to his friend and also himself: “I would earnestly press you and myself to be followers of those who have been followers of Christ; to aim at a life of self-denial; to renounce self-will, and to guard against self-wisdom.” a sermon on Luke 9:23, simply titled “Self De- Soon thereafter, Newton wrote again to this nial,” in which he announced: minister, expanding his explanation of a fol- lower of Jesus: Our blessed Lord took all opportunities of reminding his disciples that his kingdom The two great points we are called to pursue was not of this world: that his doctrine was a in this sinful divided world, are peace and doctrine of the cross; and that their profess- holiness . . . these are the peculiar characteris- ing themselves to be his followers, would call tics of a disciple of Jesus, they are the richest them to a constant state of voluntary suffer- part of the enjoyments of heaven; and so far ing and self-denial.11 as they are received into the heart, they bring down heaven upon earth.9 To summarize, early evangelicals recog- nized that a disciple was a true believer of Jesus While there are many benefits to walking Christ. That person desired to walk in the way with Jesus, early evangelicals also understood that Jesus called His followers to walk. the cost of discipleship. Also writing in a letter, Whitefield reminded his friends of the lifelong Cultivating a Vital Faithfulness practice of following Christ: Let your obedience be constant, universal During the early decades of the eighteenth and uniform, founded on a living faith in Christ century, church life lacked vibrancy, and cultur- Jesus, that by well-doing you may put to silence al competition was often at odds with faithful the slanders of foolish and evil men. Let your discipleship. Not surprisingly the evangelical speech, and all your actions, manifest whose emphasis on new birth that is the expectation disciples you are. Confess your Lord publicly of readers of Knowing & Doing was a new mes- before men, and be not afraid to tell those that sage for many. How then did the early evan- have ears to hear, what God has done for your gelicals seek to cultivate a vital faithfulness in souls. It is good to keep close the secrets of a following after Jesus? Noted evangelical scholar king, but it is honorable to reveal the works of Mark Noll in his foreword to The Emergence of the Almighty. Above all things, my brethren, Evangelical Spirituality succinctly answers that have fervent charity among yourselves. Bear ye question: one another’s burdens, and so fulfil the law of Christ.10 The book begins with a focus on “New Life in Clearly discipleship included hardships and Christ,” where the standard themes of evan- struggles as one attempted to faithfully obey gelical conversion predominate. The follow- Jesus Christ. Whitefield reinforced this truth in ing sections––on the Holy Spirit, Scripture,

Spring 2017 | Knowing & Doing • Page 17 The Emergence of Evangelical Discipleship: Learning to Walk with Jesus

spiritual practices, love for God, and love for neighbor––represent the natural outgrowth of a converted life for evangelicals.12

This narrative shape of the Christian life in- vites us to consider our own pilgrimage and ma- turity in Christ. New Life in Christ:13 Early evangelicals took sin seriously and understood its disastrous ef- fects in splintering relationships with both God and humanity. The vivid language that described sin included worm of dust, lost, blind, wretched, piti- ful, and starving. Evangelicals recognized that sin created doubt, fear, and numerous expressions of spiritual turmoil. Sin also could convince indi- viduals that they could never escape this prison because they were unworthy. Fortunately these eighteenth-century believers were also cogni- zant of God’s grace and the promise of new life in Christ. Regardless of a person’s experience, God was rich in mercy and declared there was a better way of living. God’s outstretched arms of welcome were always extended with the invita- tion to come and be healed, restored, and for- given. This was possible because Jesus Christ, the Lamb of God, shed His blood on the cross sized the importance of being inspired by God to save all those who would believe and follow to live a vital spiritual life, they distanced them- Him (John 1:29). For early evangelicals, this was selves from the excesses of spiritual excitement truly “amazing grace” that redeemed and cre- and fanaticism. This lived experience of faith ated assurance of peace and comfort to troubled was named experimental or heart religion and souls. The proper response to Jesus’ invitation sought the integration of head and heart. The was sincere repentance that exchanged one’s ministry of the Holy Spirit was and is varied, and old life for a life that through self-denial sought to follow Jesus daily. The result of being spiri- eighteenth-century evangelical texts on this topic tually awakened challenged all who practiced examine sanctification, the dynamic interaction a formalistic or “Pharisee-like faith,” especially of Scripture and Spirit in the inspiration of and ministers who had not experienced the spiritual proper use of the Bible, perseverance throughout rebirth. Without the new birth no one could be a life’s trials of affliction, sorrow, and doubt, and disciple of Jesus Christ! guidance to attain the eternal triumph and victo- The Holy Spirit: The next three categories ry over sin. Writers stressed growing in holiness examine the means of growing in Christ. Early and conformity to the revealed will of God, with evangelicals affirmed the reality of the Trinity the resulting emphasis upon sorrow for sin and and recognized the divinity of the Holy Spirit. holy affections that would inspire deeper sanc- Jesus’ promise of the indwelling of the Holy tification. In times of affliction and temptation, Spirit in every believer’s life was foundational. believers were counseled to stand firm and ac- Evangelicals maintained that this gift was for ev- cept their suffering for Christ. Evangelicals were ery age and not just for the first century, a stance continually reminded to thirst for the Holy Spirit that resulted in their opponents accusing them and to seek these manifestations of the Spirit’s of “enthusiasm.” But, while evangelicals empha- presence and power in their daily lives.

Page 18 • Knowing & Doing | Spring 2017 Scripture: Scripture has always been central as spiritual guides for those who sought counsel to the Christian faith. Because evangelicals af- through letters or personal sessions. Common firmed the divine nature and inspiration of the wisdom recognized that it was not possible to Bible, they believed that it contained God’s dy- create a standard rule that would guide every- namic and transformative word. Reading Scrip- one. Rather, flexibility and experimentation were ture could make people wise, alert them to sin, encouraged with the reminder to consult one’s and offer them the good news of salvation in own temperament. Evangelicals engaged many Jesus Christ. People were warned not to neglect spiritual practices still commonly used today, Scripture; it could correct and comfort anyone in such as reading and praying Scripture, prayer need. Scripture was read, prayed, studied, and and fasting, keeping a journal, meditation on preached; it formed the basis for commentaries, creation, spiritual friendship, family worship, created the themes and images for hymns and self-examination, spiritual direction, retreats, letters, and became a source of conversation public worship, celebrating the sacraments and among people from every walk of life because it listening to sermons. But they also included for- contained guidance for Christian living. Similar to many Christians in the early and medieval The wealthy were reminded that religion church, they prized humility and cautioned that a corrupt mind would distort the interpretation was more than external formalism and of the Bible. They approached the Scripture in that selfishness was the greatest barrier to both a literal and a historical manner but real- vital Christianity. ized, especially in reading Old Testament pas- sages, the need for a spiritual or typological reading. Other writers instructed people to read gotten practices: public days for prayer and fast- passages slowly, meditatively, dwelling over a ing around national or state emergencies and the few verses to soak up the maximum meaning. preparation displayed especially in the Scottish Engaging Scripture was often combined with communion weekends. other spiritual practices, especially prayer and Love for God: Faithful discipleship is always fasting, to sensitize the readers to God’s pres- lived out in loving God and one’s neighbor. ence in their daily lives. Each individual had a Early evangelicals demonstrated that their deep personal responsibility to come to know Jesus; desire for communion with God was possible all people were expected to search the Scriptures because they had first experienced God’s love for the truth that would liberate them. in union with Christ. Since believers in Jesus Spiritual Practices: Early evangelicals in- Christ had already experienced God’s presence; herited the Puritan threefold classification of their desires for a deeper delight and enjoyment spiritual practices: (1) the closet or secret and of God were awakened. This created a yearn- personal prayer practiced by a single individual, ing for heaven, not as an escape from the chal- (2) private prayer cultivated within a more inti- lenges of earth but rather as a fulfillment for mate social structure, such as a family or reli- their longings to know God more fully. Draw- gious society, and (3) public practice, which was ing from Scripture, evangelicals realized both the broadest gathering for nurturing of one’s the importance of a proper motivation for seek- faith with others, particularly in worship. Spiri- ing God and the obstacles that they would face tual practices were highly prized because they along their earthly pilgrimage. These believers had the potential to bring individuals or groups valued the beauty, mystery, and ineffable nature of people into God’s presence. Proper motivation of God. In responding to this awareness, they and focus was critical. Because ministers and fully appreciated the proper posture of surren- friends alike understood that spiritual practices der to God, expressed through obedience, regu- were about God and not about the individual, lar self-examination, and scrutiny of their souls, the person would seek to come with the best pos- desire to grow in holiness, praise and glorifying ture of his or her heart. Many ministers served worship, and grateful gazing on God in contem-

Spring 2017 | Knowing & Doing • Page 19 The Emergence of Evangelical Discipleship: Learning to Walk with Jesus

plation. But they were not naïve; they recognized the chief difference between us, and the the reality of residual sin following conversion disciples when our Savior was upon earth, and spiritual conflict that arose from persistent is in this: They then walked by sight, and we temptations of the world, the flesh, and the devil. are called to walk by faith . . . We conceive Periods of spiritual dryness were not uncom- of him as at a distance; but when the heart is mon, and friends were honest in confessing their awakened, we begin to make Jacob’s reflection, struggles or offering words of encouragement to “Surely the Lord is in this place, and I knew it one another. not.” And when we receive faith, we begin to Love for Neighbor: One of the primary de- know that this ever present God is in Christ14 scriptors of early evangelicals was activism. Since they had experienced conversion through and will always lead us forward as His Jesus Christ, they recognized the importance of disciples. May we grow in that same ability communicating that message to others. These to walk by faithv in following Jesus Christ as writings explored a wide range of concerns that His disciples. required the good news. The evils of slavery were debated on both sides of the Atlantic, al- Notes though the British successfully abolished it de- 1 Tom Schwanda, The Emergence of Evangelical Spirituality: cades before the United States did. Missionary The Age of Edwards, Newton and Whitefield, The Classics of efforts were encouraged and societies formed Western Spirituality (Mahwah, NJ: Paulist Press, 2016). specifically to prepare and send men and women 2 Jonathan Edwards [1737], Ecclesiastical Writings (WJE to countries that had not heard the gospel. Some Online vol. 12), ed. David D. Hall, 414. of these writings sought to remove the excuses 3 George Whitefield, Works of George Whitefield, vol. 5 Ser- related to the danger, expense, and challenges mons (Shropshire, England: Quinta Press, 2000), 424. of learning new languages and cultures. The im- 4 Jonathan Edwards [1739], Sermons and Discourses, portance of evangelism is demonstrated both in 1739–1742 (WJE Online vol. 22), ed. Harry S. Stout, 315. addressing a specific people group of their need Punctuation altered for readability. 5 to receive Jesus Christ as Savior and also in the All Scripture quotations are from the New International Version. narrative of a single person as he or she attempts 6 Francis Asbury, The Journal of the Rev. Francis Asbury, to live a consistent life of faith that honors Christ Bishop from August 7, 1771, to December 7, 1815 (New York: amid the conflicts of business and daily life. The N. Bangs & T. Mason, 1821), 3:67. wealthy were reminded that religion was more 7 Melvill Horne, ed., Posthumous Pieces of the Rev. John than external formalism and that selfishness was Fletcher (Philadelphia: Solomon W. Conrad, 1804), 345. the greatest barrier to vital Christianity. Those 8 John Fletcher, The Works of Reverend John Fletcher (New who had experienced abundant resources were York: B. Waugh & T. Mason, 1833), 2:98–99. challenged to practice benevolence to those less 9 John Newton, The Works of the Rev. John Newton (Philadel- fortunate. Likewise, sermons proclaimed the ne- phia: Uriah Hunt, 1839), 1:315, 316. cessity of charity to the poor. Giving to others 10 George Whitefield, Works of George Whitefield, vol. 4 was a direct biblical command of Jesus that also Controversial Writings and Tracts (Shropshire, England: produced significant benefit to the benefactors Quinta Press, 2000), 43. 11 themselves. Whitefield, Works of George Whitefield, 5:447. 12 Mark A. Noll, foreword in Schwanda, Emergence of Evan- gelical Spirituality, xvii. Conclusion 13 The six themes beginning at this part of the article are condensed from Schwanda, Emergence of Evangelical Spiri- In 1776 John Newton penned a letter in which tuality, 31, 71, 112, 153, 196, 240. he reminded a woman that, despite the trials of 14 John Newton, The Works of the Rev. John Newton (Philadel- life, Jesus “is always near.” He continued, phia: Uriah Hunt, 1839), 2:284.

Page 20 • Knowing & Doing | Spring 2017 Growing in Prayer Part 2: Learning to Pray to Your Father (continued from page 5)

from His will. ”Everything is possible” for Him (Mark 14:36). That great God is our Father, and it is to Him that we pray. Praying to God as our Father—that’s the starting point of real prayer. As followers of Je- sus, His Father is our Father. And like Jesus, we are to come to God as a Father who deserves our love, our honor, our respect. I grew up in a home where my earthly father was greatly respected. One of my fundamental motivations in life was to bring him honor, to make him proud of me. I wanted to please him. And I grew up with a sense of security in the love of my father. I knew he would take care of me; he would be there in my time of need; he would come to my rescue. This is what sonship means—having a sense of dependence and trust resulting in a ready obedience with a desire to bring honor to one’s father. ing the fatherly love of God almighty, of having My father was not perfect—no earthly fa- your soul refreshed with His presence, expe- ther is. All fathers make mistakes; our motives riencing the peace that surpasses comprehen- are mixed and our actions are sometimes fool- sion as you entrust your cares into His hands. ish or worse. Some people have wounds from There are rewards in prayer for those who pray their earthly fathers. But even those wounds to the right person—who pray to your Father are pointers to what a father ought to be—and in heaven. therefore what God really is. He is a Father who always acts for our ultimate good, which Pray with the Right Understanding also corresponds to His ultimate glory. He dis- ciplines His children in perfect love; He never Continuing our look at Jesus, He says in Mat- responds to us out of frustration or petty anger. thew 6:7–8, ”And when you pray, do not keep on His will is always wise beyond measure. He can babbling like pagans, for they think they will be be trusted, so He is worthy of our obedience. heard because of their many words. Do not be And He longs for us to come to Him in prayer. like them, for your Father knows what you need That’s the relationship Jesus had with His before you ask him.” Father—”The Son can do nothing by himself; Not only must we pray to the right person, he can do only what he sees his Father doing” but we must also pray with the right under- (John 5:19). “I have come down from heaven not standing. If the sin of the hypocrite is selfish- to do my will but to do the will of him who sent ness, the error of the heathen is mindlessness.2 me” (John 6:38). Jesus prayed, “Father, glorify The pagan approach to prayer is one of empty your name!” (John 12:28). “Abba, Father”—this words: they “babble on” or they “heap up emp- is the God to whom we pray. ty phrases” (RSV). Prayer must be thoughtful, Put aside all desire to develop a reputation Jesus says, engaging the mind. Avoid Eastern as one who prays. Beware of the dangers of the mystical meditation which seeks to disengage hypocritical ones who want to look good to oth- and empty the mind. That’s not Christian prayer ers so that they may think well of themselves. at all. Empty words don’t mean anything to your The one you should think well of is God, your heavenly Father. Father in heaven. And from Him you shall re- Nor do a multitude of words. Prayer is not ceive a reward—the hidden reward of know- magic. We do not manipulate God by some in-

Spring 2017 | Knowing & Doing • Page 21 Growing in Prayer Part 2: Learning to Pray to Your Father

cantation. We can’t twist His arm by overwhelm- Pray for the Right Things ing Him with verbosity. “The pagans imagine that the more they say, the more likely they are We are to engage our minds in prayer, and to be heard”; it isn’t so, Jesus says. That is a mis- Jesus continues His instruction by giving us a understanding of what Christian prayer is all model prayer, outlining the categories that we about. ought to think about when we pray. He tells us Don’t you know—”your Father knows what the right things to pray for. you need before you ask him” (v. 8). Again— ”your Father.” As John Stott reminds us, “He is This, then, is how you should pray: neither ignorant, that we should instruct him, Our Father in heaven, nor hesitant that we should persuade him.”3 hallowed be your name, Our Father invites us to come; He welcomes our your kingdom come, prayer. He knows what is in our hearts even your will be done before we speak. Our Western logic might con- on earth as it is in heaven. clude that, therefore, we should say nothing. Je- Give us today our daily bread. sus thinks differently. In His mind, it means we And forgive us our debts, can say anything.4 Because He already knows as we also have forgiven our debtors. our needs, prayer is not about conveying infor- And lead us not into temptation, mation. His primary interest is in the relation- but deliver us from the evil one. ship that prayer offers. He delights when we (Matt. 6:9–13) acknowledge our needs to Him and show our dependence on His provision as our Father. John One is immediately struck by the fact that Calvin notes, this prayer consists of two halves, marked by the possessive pronoun. The first three petitions Believers do not pray with the view of inform- use the second person—hallowed be your name, ing God about things unknown to him, or of your kingdom come, your will be done. The sec- exciting him to do his duty, or of urging him ond three use the first person—giveus today our as though he were reluctant. On the contrary, daily bread. Forgive us our debts; lead us not into they pray in order that they may arouse them- temptation, but deliver us from the evil one. So selves to seek him, that they may exercise their we are to pray, first, for God’s glory, and then, faith in meditating on his promises, that they second, for our good. may relieve themselves from their anxieties by pouring them into his bosom; in a word, that Praying for God’s Honor they may declare that from him alone they hope and expect, both for themselves and for After focusing on whom we’re praying to— others, all good things.5 ”Our Father in heaven”—our first concern in prayer ought to be God’s honor—”Hallowed be The hypocrite comes to prayer and thinks your name.” God’s name is His person, His char- only of self. The pagan comes to prayer and acter, His reputation. This is to be revered and doesn’t think at all. Other gods may enjoy mind- honored and considered holy. Our first concern less and mechanical incantations. But our God— ought to be that God gets the respect that He the God and Father of our Lord Jesus Christ, the deserves. It ought to grieve us when He doesn’t. sovereign Creator and Ruler of heaven and earth Then we are to pray that His kingdom will who is also our heavenly Father—our God wants come. That is, that His rule would be acknowl- to enter into a relationship with us as we com- edged, that He would be obeyed. We are to pray municate with Him and He with us in thought- that His will be done on earth as it is in heaven. ful prayer. What a magnificent thought! What could possibly be better than this? What-

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ever else we ask of Him, this takes priority. And And third, we pray for our moral needs; that is, it must be a priority in our own hearts and lives. we pray for God’s protection as we recognize our I think of the oft-quoted words of E. Stanley moral weakness. We need His power to deliver Jones: us from the evil that is all around and within us. Reading the New Testament prayers of Paul, we Prayer is surrender—surrender to the will of can see that this is what he most prays for when God and cooperation with that will. If I throw he thinks of his fellow believers scattered across out a boathook from the boat and catch hold of Asia Minor. I think, for example, of his prayer for the shore and pull, do I pull the shore to me, the Philippians: or do I pull myself to the shore? Prayer is not pulling God to my will, but the aligning of my And this is my prayer: that your love may 6 will to the will of God. abound more and more in knowledge and depth of insight, so that you may be able to This is the kind of prayer that God honors--for discern what is best and may be pure and it is the kind of prayer that honors God. blameless for the day of Christ, filled with the And this is the way Jesus prayed. This was fruit of righteousness that comes through Jesus the consuming passion of His life—”Father, glo- Christ—to the glory and praise of God. (Phil. rify your name!” (John 12:28). His one desire was 1:9–11) that all humanity might come to know that glory. And in the garden, He prays, “Not my will, but Would that our prayers were more concerned thine, be done” (Luke 22:42 KJV). with issues of moral and spiritual health and This is a revolutionary way to pray, for it turns not just material and psychological prosperity. the concerns of our selfish secular society on To have daily bread, to have our sins forgiven, their head. to be delivered from sin and the power of the evil one—God’s provision, God’s purification, Praying for Our Good God’s protection—these three categories capture all our personal needs, as taught here by Jesus. We begin with God’s honor, and only then “Lord, teach us to pray.” do we think about ourselves, as we commit our needs to Him. First we bring our material needs. That is, we pray for God’s provision, recognizing Take the Gospel Seriously! our ultimate dependence on God to provide our If I had to sum up this whole matter of prayer, daily bread. Notice, Jesus doesn’t say next year’s I’d say quite simply, to pray is to take your rela- bread, but today’s bread. I don’t think Jesus tionship with God seriously. Perhaps more spe- means that we shouldn’t save for retirement, but cifically, to pray is to take the gospel seriously. simply that we ought to depend on Him daily. For the gospel is the glorious good news that in Second, we are to pray for our spiritual needs; and through Jesus Christ we who were alienated that is, for God’s purification in our lives, recog- from God and subject to His eternal wrath have nizing our spiritual bankruptcy before Him, the been rescued, reconciled, and restored—such debt that we owe Him—that debt that deserves to be punished. He’s referring to our trespasses, that we are now sons and daughters of God. our sins, and our need of His forgiving grace to Prayer is simply the way we live out and experi- purify our hearts and to wash us clean. ence this new relationship. Prayer is how we en- And our repentance, our turning from sin in gage with God personally—and in a mysterious seeking God’s mercy, must be real enough to af- way we join with Him in His rule over creation. fect our attitude toward others. If I can’t forgive I like how one writer has put it—prayer is others, then I’m in no position to receive God’s simply the means God uses to give us what He forgiveness. wants.7 As the psalmist says, “Take delight in the

Spring 2017 | Knowing & Doing • Page 23 Growing in Prayer Part 2: Learning to Pray to Your Father

Lord, and he will give you the desires of your lowship; you are His beloved son or daughter. heart” (Ps. 37:4). That’s what happens when we He offers you an inexpressible and glorious joy. pray. Don’t ignore Him. Don’t push Him away. Prayer is hard. The battle to pray is the battle As John Wesley said-- “O Begin! Fix some part with the world, the flesh, and the devil. It’s the of every day for private exercise . . .Whether you battle to make our will God’s will; it’s the battle like it or no, read and pray daily. It is your life; to turn from our rule of our world to God’s rule there is no other way; else you will be a trifler 8 in His kingdom. It’s a battle that we must win. all your days.” So don’t give up—begin again. That’s what I do. Do you want to be a trifler? Confess your sin of prayerlessness and begin So don’t live like a spiritual orphan. Come again. to your heavenly Father in prayer. We have a Reflecting on this battle, I was reminded of a great treasure right at our fingertips, but too of- ten it goes untouched. So I say, “Lord, teach us dear brother who was caught in the grip of al- v cohol. It had become a cruel idol to him. And to pray.”

I urged him to engage in that battle daily, dili- Notes gently saying no to that idol and yes to what Je- 1 Unless otherwise noted, Scripture quotations are from the sus Christ wanted for him. I realize that I need New International Version. to do the same thing. I have idols, too. Idols that 2 John Stott, Christian Counter-Culture: The Message of the need to be rooted out. Every day I need to say no Sermon on the Mount (Downers Grove, IL: InterVarsity, to the world, the flesh, and the devil and yes to 1978), 151. God in prayer. 3 Ibid., 144. The good news is that we aren’t in this battle 4 W. Bing Hunter, The God Who Hears (Downers Grove, IL: alone. If you have put your trust in Christ, if you InterVarsity, 1986), 42. are a Christian united to Christ, you are a child 5 John Calvin, Calvin’s Commentaries: A Harmony of the of God—a son or daughter—and, as Paul tells us, Gospels. Matthew, Mark, and Luke, trans. A.W. Morrison, ed. David W. and Thomas F. Torrance (Grand Rapids: “Because you are his sons, God sent the Spirit of Eerdmans, 1972), 1:204. his Son into our hearts, the Spirit who calls out, 6 Kent Hughes, Liberating Ministry From The Success Syn- ‘Abba, Father’” (Gal. 4:6). That Spirit within you drome (Carol Stream, IL: Tyndale, 1988),73 is crying to God your Father. You have a deep 7 Hunter, The God Who Hears, 12. longing to know Him and to love Him. The Lord 8 John Wesley, The Works of the Rev. John Wesley (New York: is calling you to Himself. He desires your fel- J. & J. Harper, 1827), 10:247.

Recommended Reading Tim Keller, Prayer: Experiencing Awe and Intimacy with God (Penguin Books, 2016) Christians are taught in their churches and schools that prayer is the most powerful way to experience God. But few receive instruction or guidance in how to make prayer genuinely meaningful. In Prayer, renowned pastor Timothy Keller delves into the many facets of this ev- eryday act. With his trademark insights and energy, Keller offers biblical guidance as well as specific prayers for certain situations, such as dealing with grief, loss, love, and forgiveness. He discusses ways to make prayers more personal and powerful, and how to establish a practice of prayer that works for each reader.

Page 24 • Knowing & Doing | Spring 2017 The Wisdom of Jane Eyre (continued from page 7)

the times when there is no temptation; they seeming temporal happiness, it may appear to are for such moments as this, when body and the untrained eye that the whole of Christian life soul rise in mutiny against their rigor; strin- consists of a long list of “thou shalt nots” capped gent are they; inviolate they shall be. with a resounding deistic no! The truth is quite the opposite. Since sin is an enslaving power In these words are the faint echoes of Jesus (“people are slaves to whatever has mastered telling us, “Whoever wants to be my disciple them,” 2 Pet. 2:19 NIV), it is only through and in must deny themselves and take up their cross Christ that we are truly set free. “It is for free- daily and follow me. For whoever wants to save dom that Christ has set us free” (Gal. 5:1 NIV). their life will lose it, but whoever loses their life “If the Son sets you free, you will be free indeed” for me will save it” (Luke 9:23–24 NIV). (John 8:36 NIV). Freedom as the world sees it is Today self-denial stands almost no chance choosing to do what we think we like. Freedom against the relentless pursuit of self-love, which in Christ gives us the resounding yes to live in is often fanned into a flame by technology and obedience the life God has for us. We are free to entertainment. J.R.R. Tolkien discussed the choose God’s will for our lives, “his good, pleas- ing and perfect will” (Rom. 12:2 NIV). concept of denial in a letter to his son, Michael, Those who have read Jane Eyre know how the book concludes. “Spoiler alert” for those who He asked, “Is it better to drive a fellow have not: Jane and Mr. Rochester finally end up together. After the thwarted wedding, Jane be- creature to despair than to transgress a comes a school teacher in another town. Then a mere human law—no man being injured distant relative leaves her a fortune. She returns to visit Mr. Rochester and while on her journey in the breach?” learns that his mentally incapacitated wife has perished in a fire and that Mr. Rochester lost dated March 1941. Interestingly, Tolkien is pro- his sight trying to save her. A happy reunion en- viding Michael with marriage advice. He writes, sues, and it appears they lived happily ever after “the essence of a fallen world is that the best as husband and wife. In his essay “On Reading cannot be attained by free enjoyment, or by what Old Books,” C.S. Lewis remarks that by read- is called ‘self-realization’ (usually a nice name ing old books, we can gain a “standard of plain, central Christianity … which puts the contro- for self-indulgence, wholly inimical to the real- versies of the moment in their proper perspec- ization of other selves); but by denial, by suffer- tive.”3 Jane Eyre is an old book that certainly puts ing.”2 Jane might have gone from poor governess the controversies of the moment, such as the to material wealth and comfort combined with elevation of the self and the relentless preoccu- an exciting life with the man she loved dearly pation with feelings and happiness, in perspec- if only she had succumbed to her emotions and tive. For this reason, I commend Jane Eyre and its Rochester’s persuasion. From a temporal stand- v wisdom to you. point, this seemed ideal, but from an eternal standpoint, Jane knew this wasn’t the “best,” to Notes use Tolkien’s word. It was only by saying no to 1 C.S. Lewis to Arthur Greeves, March 6, 1917, in They Rochester that she could ever hope to have this Stand Together: The Letters of C.S. Lewis to Arthur Greeves, “best.” 1914–1963, ed. Walter Hooper (New York: Macmillan, In fact, this may lead to the greatest lesson 1979), 175. 2 we can learn from both the novel Jane Eyre and J.R.R. Tolkien to Michael Tolkien, March 6–8, 1941, in The Letters of J.R.R. Tolkien, ed. Humphrey Carpenter (Boston: the character Jane Eyre. As we consider Mr. Houghton Mifflin, 2000), 51. Rochester’s fixation on his emotional feelings, 3 C.S. Lewis, “On Reading Old Books,” introduction to St. his elevation of the self as the judge of right and Athanasius’ The Incarnation of the Word of God, by a Religious wrong, and Jane’s refusal of his offer of a life of of CSMV (New York: Macmillan, 1957), 6.

Spring 2017 | Knowing & Doing • Page 25 The Wisdom of Jane Eyre

The man who is contented to be only himself, and therefore less a self, is in prison… in reading great literature I become a thousand men and yet remain myself. Like the night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do. C.S Lewis

Recommended Reading Leland Ryken, A Christian Guide to the Classics (Crossway, 2015) We’ve all heard about the classics and some of us have even read them on our own. But for those of us who remain a bit intimidated or simply want to get more out of our reading, this companion to Crossway’s Christian Guides to the Classics series is here to help. In this brief guidebook, popular professor, author, and literary expert Leland Ryken explains what the classics are, how to read them, and why they’re still valuable. Written to help you become a seasoned reader and featuring a list of books to get you started, this guide will give you the tools you need to read and enjoy some of history’s greatest literature.

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Page 26 • Knowing & Doing | Spring 2017 Does a Red-­Faced God Sing the Blues? Emotions, Divine Suffering, and Biblical Interpretation (continued from page 9)

God’s acts in history may seem to resemble hu- Divine emotions: covenantal man acts, we must take care to keep in mind concern--based dramatic construals the “Aut hor ial qualifier,” especially when we are confronted with the Bible’s anthropomor- Roberts’s definition provides several help- phisms and anthropopathisms. Speaking well ful concepts with which to elaborate the Bible’s of God means using human terms and remem- depictions of God’s “inner life” and minister bering that God is the “wholly Author” in our understanding, though we also need to modify midst. his account in light of the biblical material. First, God has neither body nor biochemis- What is an emotion? try. God can nevertheless have emotions if we understand them as mental states, each with its Is “being moved by” among the perfections own object and mode of awareness. God’s cog- of God? Everything depends on whether we nitions, volitions, and affections alike always can rightly predicate motions, by which I here have particular objects: “Jacob I loved . . . Esau mean emotions, of God, and this in turn de- I hated” (Rom. 9:13). pends on our definition of emotion. Second, God’s emotions are unintelligible Robert Roberts, a philosopher and moral apart from his construals of human history psychologist, thinks that emotions are pri- (e.g., God views Israel’s worship of the golden 4 marily mental rather than physical. First and calf as heinous). In particular, God’s emotions foremost, emotions are about things of which proceed from his construals of the ways in we are aware. Non--cognitivists are wrong to which human beings respond to his words and reduce emotions to the physical sensation, deeds that comprise the drama of redemption, say, of being hit in the stomach. Emotions are especially as these come to a climactic focus cognitions that typically involve a person be- in Jesus Christ (call it theodramatic construal). lieving something (i.e., a proposition) about Unlike our construals, however, God’s constru- a particular person or object. Saul became als are always objective, hence his judgments jealous and angry with David because he be- about situations are always right and true (re- lieved that David’s success and the people’s member the “Authorial qualifier”). celebration constituted a threat to his own Finally, God’s concerns are covenantal. Israel status as king (1 Sam. 18:6 --9). is the object of God’s intense concern inasmuch Second, emotions are construals, ways of as she relates to God’s own important project: grasping one thing in terms of something else. forming a people that will glorify him and be To construe something is to characterize it in a certain way, to perceive or believe it as such-- his. The theodrama is ultimately a love story. and--such. What distinguishes one emotion Better: it is the story of God’s marriage (a cove- from another is not the content but the way nantal relationship) to his people, his treasured in which one construes it. Emotions are per- possession. It is surely significant that, with spectival evaluations of particular situations. very few exceptions, almost all of the biblical David’s military victories (the proposition) led depictions of divine emotions take place in the the people to rejoice (construal) but made Saul context of God’s covenant relationship to Israel miserable (opposite construal). (and later, the church). Even God’s “hating” re- Third, emotions are concern--based construals, flects a covenantal concern, namely, that some value--laden judgments. Saul is jealous of David people are “not my people” (Hos. 1:9) and are because he is personally invested in the situation. thus under judgment. His construal of David as a threat is not that of In a nutshell: God’s emotions, as covenantal a disinterested political analyst but of one who concern--based construals of various scenes in perceives something dear to his heart (viz., his the drama of redemption, display the whole own status) as endangered. panoply of divine perfections. Spring 2017 | Knowing & Doing • Page 27 Does a Red-­Faced God Sing the Blues? Emotions, Divine Suffering, and Biblical Interpretation

Conclusion: towards an Evangelical terred or diminished. To forget God’s Authorial theology of the divine emotional status, his absolute perfection, is to forget that attributes God is God, and that God is always and at all The challenge for a theology of divine attri- times everything that God is, including love. butes is to avoid the two extremes of mytholo- That God’s love is sovereign and impassible is gizing and demythologizing. To “mythologize” good news, for it means that God’s face is never biblical texts that attribute emotion to God is to changing. God is always and everywhere and see God as a larger--than-- life Othello, tormented to everyone as he shows himself to be in the by a strong, possibly irrational, passion that face of Jesus Christ: the impassible Author lov- causes him to suffer change and experience v ingly in our midst. brokenness. Conversely, to “demythologize” God’s jealousy would be to see it as a mere fig- ure of speech that neither means what it says Reprinted from Fall 2012 issue of Trinity Maga- nor is in any way reality--depicting. zine: Does a Red-Faced God Sing the Blues? Emo- The biblical ascription of jealousy to God is tions, Divine Suffering, and Biblical Interpretation by indeed reality--depicting: it represents God’s Kevin Vanhoozer. Copyright © 2012. Used by true construal of the theodramatic situation, permission of Trinity Magazine. his legitimate (and constant!) concern to pre- serve an exclusive relationship with Israel, and all the other perfections of his nature. God’s Notes: “feeling” jealous is his covenantally concerned 1 Richard Dawkins, The God Delusion (London: cognition of Israel on the verge of transferring Bantam, 2006) p. 51. her allegiance. However, this feeling is not an 2 instance of God changing emotional states. On David J. Halperin, Seeking Ezekiel: Text and the contrary, God is always and at all times Psychology (University Park, PA: Pennsylvania fully himself. God’s jealousy is no irrational State University Press, 1993) pp. 170--71. 3 passion but rather a fitting display of his love, David R. Blumenthal, Facing the Abusing God: goodness, wisdom, righteousness, etc. – the A Theology of Protest (Louisville: Westminster sum total of the divine perfections. John Knox, 1993) pp. 240-248.. The God of the Old and New Testaments is 4  not “the most unpleasant character in all fic- Robert C. Roberts, Emotions: An Essay in Aid tion” but rather the Holy One in our historical of Moral Psychology (Cambridge: Cambridge midst. The God of the gospel cannot be de- University Press, 2003).

Recommended Reading Kevin J. Vanhoozer, Biblical Authority after Babel: Retrieving the Solas in the Spirit of Mere Protestant Christianity (Brazos Press, 2016) In recent years, notable scholars have argued that the Protestant Reformation unleashed interpre- tive anarchy on the church. Is it time to consider the Reformation to be a 500-year experiment gone wrong? World-renowned evangelical theologian Kevin Vanhoozer thinks not. While he sees recent critiques as legitimate, he argues that retrieving the Reformation’s core principles offers an answer to critics of Protestant biblical interpretation.

Page 28 • Knowing & Doing | Spring 2017 First Steps to Loving and Understanding Our Jewish Neighbors (continued from page 11)

on self that forgets our constant dependence on the One who gives us every breath, step and thought. Without Him, we cease to exist—both individually as persons and corporately as a people. For some, this ethnic pride has theological roots—but not ones that accurately reflect the teaching of Scripture. God’s Word goes out of its way to say that God did not choose the nation of Israel because of any merit of its own.

The Lord did not set his affection on you and choose you because you were more numerous self-reliance. And then ask God to give you the than other peoples, for you were the fewest same burden for the Jewish people that Paul had, of all peoples. But it was because the Lord agreeing with his description of them as… loved you and kept the oath he swore to your ancestors that he brought you out with a mighty hand and redeemed you from the land zealous for God, but their zeal is not based on of slavery, from the power of Pharaoh king of knowledge. Since they did not know the righ- Egypt. Deuteronomy 7 v 7-8 teousness of God and sought to establish their own, they did not submit to God’s righteousness. Romans 10 v 2-4 Tragically, for some, this pride has angry roots. I have interacted with enough Jewish people to hear a recurring theme of resentment that God didn’t prevent or stop the Holocaust Pleasure and other evils. For these people, their success, especially the establishment, protection, and I’ve already mentioned the close ties between prosperity of the nation of Israel has been in Jewish holidays and food. But deliciousness is spite of God rather than because of Him. Their cry not just for ceremonial occasions. Who needs of “Never again!” means that they will prevent to wait for a wedding or a holiday to enjoy lean another Holocaust by fighting to the death to corned beef, fresh gefilte fish, stuffed cabbage, provide a safe haven for Jewish people in Isra- bagels, cream cheese and lox, or a dessert tray el—even if God doesn’t come through for them. that’ll warrant a lecture from a cardiologist? I write these words with tears and an ache in my And this goes beyond the calendar. It shapes a heart but I know these sentiments are real for at whole way of seeing. Many Jewish people see least some of my people. Gentile culture (which they do not distinguish If you’re tempted to think condemning from Christianity) as sterile, bland, and in des- thoughts right now about Jewish pride, consider perate need of a new caterer. Such realities are the universal and insidious nature of pride. And not insignificant when it comes to reaching out reflect carefully that you too may, from time to with the gospel. time, take credit for things that actually come I’ve also mentioned our love for humor. We from the hand of our gracious God. Examine love to laugh and make others laugh. For many your heart and see if you harbor any bitter- years, the stand-up comedy world was dominat- ness toward God for not always behaving the ed by Jewish comedians. Perhaps we’re trying to way you want Him to. Spend time considering counter our many years of trouble and sorrow. how necessary the cross was to atone for your Or perhaps our times of lack propel us to go after sins, and drink deeply from the well of gospel more and more. I’ll save it for the cultural an- grace that chose to rescue you from your own thropologists to analyze the causes. For the sake

Spring 2017 | Knowing & Doing • Page 29 First Steps to Loving and Understanding Our Jewish Neighbors

of this book, I want you to see that Jewish people As followers of the Messiah and lovers of all like nice things, appreciate good music and art, of the Scriptures, both Old and New Testaments, love to celebrate with food and laughter, and we see even greater reasons for hope and look- think that life—this life—is a good thing. We ing forward. God has already sent His Messiah don’t just sing “L’Chaim” (“To Life!”) because it once, so we are confident that He’ll send Him was a nice show-tune in Fiddler on the Roof. That again to fulfill all remaining prophecies. In the song was written for the musical because it re- meantime, the promises of Romans 11 tell us that flects how Jewish people think and live. If you’re God is not finished with the Jewish people. going to engage well with Jewish people, you’ll want to show and tell how the gospel is good I ask, then: Did God reject his people? By no news for this life as well as for the next. And you means! Romans 11 v 1 should probably do so over a nice meal. This verse answers Paul’s rhetorical question Promise with a resounding “No!” Israel did not “stumble so as to fall beyond recovery (v 11).” The Bible The Jewish mindset, at its best, looks simul- gives us good reason to be optimistic about fruit- taneously backwards and forwards. For exam- fulness in proclaiming the good news to the Jew- ple, every year at Passover we retell the story of ish people. God’s miraculous deliverance of His people from God promised Abraham that his descendants slavery. Long ago he worked miracles to pour would be as numerous as the stars in the sky, out judgment on Egypt’s false gods through the and that they will be a light to the Gentiles. ten plagues, and displayed his power by parting Some interpreters believe that Messianic Jews the Red Sea. But we also look forward during will bring ultimate fulfillment to that promise that celebration to the time when all slavery, all when they, as followers of Jesus, will join all the oppression, all idolatry, and all wickedness will proclaimers of the gospel, tell of the One who be wiped away. We end every Seder (Passover is “the light of the world,” and play important meal) with the words, “Next year in Jerusalem,” a roles in the fulfillment of the great commission. shorthand reference to the time when the Mes- Whatever the detail, we should be encouraged siah comes to set up His kingdom on earth. that God has not rejected our Jewish friends Thus, Judaism has a forward-looking posture and neighbours, and that sharing the gospel to it, even for some of the most secularized, non- with them is not a fruitless exercise. There will observant Jews. And that future orientation has a be many Jewish believers in the Messiah in the strong aspect of hope to it. In fact, the Israeli na- crowd who gather around the Lion of the tribe of tional anthem is called “HaTikvah”, which means Judah, singing His praise forever (see Revelation “The Hope”! Perhaps this is why Jewish people in- 5 v 5-13). Perhaps one of thev Jewish people you volve themselves in politics or pursue civic causes. know will be among them. There’s something in the Judaic DNA that longs for a better day when people “will beat their swords Excerpted from the book Engaging with Jewish into plowshares and their spears into pruning People: Understanding Their World, Sharing Good hooks” (Isaiah 2 v 4). For some of them, this taints News, by Randy Newman. Copyright © 2016. Used their view of Christians who they see as only in- by permission of The Good Book Company, North terested in life after death, only in heaven and not America: www.thegoodbook.com, UK: www.thegood- caring about earth, and “so heavenly minded as to book.co.uk. be no earthly good.” Part of the task in proclaim- ing the gospel to Jewish people involves agreement Notes that things are not as they should be while still 1 Randy Newman, Engaging with Jewish People: understand- pointing to eternity—the only time when all long- ing their world sharing good news, (North America: The Good ings for heaven can be fulfilled. Book Company, 2016), 19-28.

Page 30 • Knowing & Doing | Spring 2017 Knowing & Doing is a publication of the C.S. Lewis Institute, Inc.

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